Old Testament and as many in the New Testament before Christ himselfe rose how then is he the first fruits of them that slept Sol. Christ rose first in an incorruptible and spirituall body v. 44. they in their naturall and corruptible bodies Iohn 11.39 He was the first of all those which rose from death to life to die no more but to live for ever others were raised from death to life not to live for ever but to die again He was first not in order of time but is the worthiest of all they were raised by the vertue and merits of his resurrection Vers. 22. For as in Adam all die even so in Christ shall all be made alive In the first part all simply in the latter all with limitation sc. that be in Christ must be understood shall be raised by him at the resurrection There are two roots out of which life and death spring as all that die receive their deaths wounds by the disobedience of Adam so all that live receive life from the obedience of Christ. 2. As all die who are the sonnes of Adam by naturall generation so all live which are the sonnes of Christ through spirituall regeneration Non moriuntur omnes in Adamo sed ii tantum qui in Adamo permâ—nserunt neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt Cam. de Eccl. tomo 10. Estius gives two expositions of this place first as all which die die by Adam so all which shall be made alive shall be made alive by Christ. Or thus as by Adam all die which are Adams that is all men so by Christ shall all be made alive which are Christs that is all the elect Vers. 24. When he shall have delivered up the Kingdom to God even to the Father By Kingdom here two things are meant 1. The Church which Christ shall present to his Father without spot the Church is called a Kingdom also Matth. 13.4 So Chrysostome interprets it 2. The manner of administration of it the substance of the Kingdom is everlasting Heb. 1.8 The present manner of administration shall cease Christ shall govern no more by Magistrates Ministers Ordinances supplies of the Spirit This is meant by delivering up the Kingdom to the Father When he shall have put down all rule and all authority and power That is lawfull powers and ordained of God Tum in caelo principatus Angelici tum in Ecclesia cessabunt ministeria praefecture ut solus Deus per seipsum non per hominum vel angelorum manus potestatem suam principatumque exerceat Calvinus Vers. 28. Then shall the Sonne also himselfe be subject to him Can Christ be more subject then he hath been Things are said to be when they are publiquely manifested as Psal. 2.7 Saints and Angels shall be subject to Christ and he shall there professe that all the glory which he hath obtained he hath it as his Fathers servant That God may be all Wickerius and other Familists say that the union which the soul hath with Christ is not onely reall and Spirituall but transmutativa conversiva and that not in respect of qualities onely but the essence turns us into Christ the very essence of the body shall be turned into God say they se Christum esse Deum esse dicere non est veritus some such expressions there are in Plato and Photinus that we shall be swallowed up into God as a drop in the Sea but the humane nature of Christ was not turned into the essence of God but the meaning is He shall be all in all immediately now he conveighes himselfe to us by means and infinitely in full degrees Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are then they baptized for the dead Baptizing some living man in the behalfe of his dead friend Cerinthus held that Christ did not rise from the dead and so went about to weaken the doctrine of the resurrection yet it was their fashion that followed his heresie if one died unbaptized they baptized a living man for him Secondly others take it for washing away of sinne the effect of baptisme Calv. Beza It is in vaine to be outwardly baptized if there be no resurrection See Grotius If men desire baptisme when they are as good as halfe dead esteemed pro mortuis upon an opinion that at the time of baptisme there was an absolute washing away and deliverance from all sinnes men did ordinarily or very often deferre their baptism till their death-bed that so they might have their passage out of this world in the purity which Baptism restored them to without contracting any more sins after Baptism Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord I die daily That was an obtestation and not an oath for it is all one as if he had said Thus my sorrows and afflictions which I endure for Christ would testifie if they could speak that as certainly as I rejoyce in Christ so certainly I die daily Estius makes it an oath Vide Bezam Alardi Pathol. Die daily That is daily expose my selfe to the dangers of death for the Gospell and conversion of the Gentiles à Lapide Vers. 32. I have fought with the beasts at Ephesus See Burrh on Hos. 2.12 p. 472. Grotius in loc Because the men of Ephesus fought with him after the manner of beasts Mr. Cotton Savage men of beastly quality Baines vide Scult orat de conjung Philol. cum Theol. The Epicures of Ephesus Demetrius and his fellows Acts 19.9 So after Tertullian and Theophylact Beza expounds it Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1 Titus 1. Let us eat and drink for tomorrow we die This was a proverb familiar with Epicures as that of Sardinapalus shewes Ede bibe Iude post mortem nulla voluptas Paul took it out of Esay 22.13 Vers. 33. Evill communications corrupt good manners This is an Iambick verse out of Menanders Comedy Paul Acts 17 and Titus 1. brings testimonies from Heathen writers Some render it evill speaking or evill communication some evill conversings we may understand the word thus conversing with others in their evill speakings sayings or writings Verses 41 42. There is one glory of the Sunne another of the Moon and another glory of the Stars for one Star differeth from another in glory So also is the resurrection of the dead it is sown in corruption it is raised in incorruption The circumstances of the disputation which the Apostle handleth proveth that the comparison is of the difference between the bodies as they shall be in Heaven from those which are now upon earth and not of the difference of glorified bodies one with another for he addeth It is sown in corruption it is raised in incorruption Vers. 44. Raised a Spirituall body Spirituall is
unjust and unbelievers and bringing Christians before them vers 6. 2 Contending about small matters and meer trifles vers 2. 3 Too much forwardnesse to Law vers 5. 4 Doing wrong themselves vers 8. Vers. 9. Idolaters There were two kinds of them worshippers of Idols that is false gods as all the Heathens were Or secondly of the true God in an Idoll or Image as the Jews often were and as all the Papists are at this day Effeminate Or soft The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth soft-spirited men men of a kind of soft carriage apt to all wantonnesse Mollis erat facilisque viris Paeantius heros Abusers of themselves with mankind The Greek is but one compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paederastae Calvin Vers. 10. Revilers which dare call him with vile terms that offends them Extortioners that care not what they pill to themselves by hook or crook Vers. 11. And such were some of you The Apostle addes this word some saith Estius to moderate his speech least he should seem to accuse all the Corinthians of all the fore-mentioned vices to shew that some were guilty of some of those vices and others of other although the sinne of Idolatry was common to them all Calvin thinks this particle is superfluous after the usuall manner of the Grecians which often use it Ornatus gratia and not for restriction and that the Apostle intends onely that no man is free from these evils until he be renewed by the Spirit The plain meaning saith he is that before their regeneration some of the Corinthians were covetous some adulterers some extortioners some effeminate some revilers but now being freed by Christ they ceased to be such The Apostle puts them in mind of the sinnes they had repented of not to reproach them but 1. That they might be more able to mortifie their present corruptions Psal. 38. 2 That they might be more pitifull to others Titus 3.11 and more thankfull to God But ye are washed but ye are sanctified but ye are justified He useth three words saith Calvin to expresse one thing the more to deter them from falling into those sinnes againe which they had escaped Pareus saith we are to take washed generally for all the benefits of Christ remission of sinnes and regeneration by the Spirit and Blood of Christ the other two for the parts of his washing the first of which is Justification and the other Sanctification Vers. 13. Now the body is not for fornication but for the Lord and the Lord for the body The Apostle propoundeth six reasons why we should fly fornication 1. Our bodies are the Lords and must be serviceable unto him in this Verse the body for the Lord the body is ordained for the Lords use and ought to be imployed to his glory and the Lord for the body to redeem and sanctifie the body as well as the soule and consequently to rule and command it as well as the soule being Lord of both 2. We look they should be raised to glory in the last day vers 14. and therefore we must in the mean time keep them honourable 3. They are the members of Christ vers 15. we may not then make them the members of an Harlot 4. Whereas all other sinnes are without the body this directly is against the body vers 18. where he also bids them flee Fornication 5. The body is the Temple of the holy Ghost vers 19. and these sinnes make it the Devils stie and stews 6 Our bodies are bought with a price ver 20. and it is sacriledge not to glorifie God in the body as well as in the soule seeing they are both alike his Vers. 16. Know ye not that he which is joyned to a Harlot is one body Paul notes three sorts of conjunction 1. In the flesh onely as betwixt a man and a whore 2. In the Spirit onely as betwixt Christ and his members vers 19. 3 In the flesh and the Spirit when two faithfull are married together Vers. 17. Is one Spirit one spirituall body Pareus rather in respect of the bond Gods Spirit Beza Vers. 18. Sinneth against his own body not because the body is used as the instrument then it will hold also in stealing backbiting swearing rather as Peter Martyr more eminently against the body then other sins Or the body is not onely the instrument as in other outward sins but the object in this sin a man sinnes against his own body spoyling it of that excellent honour whereto God hath advanced it CHAP. VII Vers. 1. IT is good for a man not to touch a woman Good is opposed to that which is incommodious or inexpedient so Matth. 19.10 it is expedient Conducible to those who have the gift of continency and no setled abode and in times of persecution See vers 35. Obj. Gen. 2.11 It is not good for man to be alone Sol. Paul wrote in times of persecution which in all this Chapter he hath a speciall eye unto See Calvin Touch The Greek word often signifieth not to touch with the hand but to have any commerce with another therefore the meaning is bonum est abstinere ab uxore hoc est non ducere uxorem It is good to abstaine from a wife that is not to marrie Vers. 2. Neverthelesse to avoyd Fornication let every man viz. which hath not the gift of continency have his own wife Vers. 3. Due benevolence It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence because it must be performed with good will and delight willingly readily and chearfully It is said also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due because it is a debt which the wife oweth to her husband and he to her 1 Cor. 7.4 Dr. Gouge Vers. 5. Give your selves to fasting and prayer He speaks here of solemn fasting and prayer these also are joyned together Matth. 17.21 Acts 13. Vers. 9. To burne That is to have within a continuall fervency of lust in the heart Earnest desires are meant Hos. 7.4 Rom. 1.27 Vritur infoelix Dido c. Virgilius 4 Aeneid Vers. 10. Vnto the married I command yet not I but the Lord The Apostle delivered as from the Lord the doctrine against separation of those equally joyned in marriage that is from the plain relation of God in the Old Testament Vers. 12. But to the rest speake I not the Lord Which hath reference to that before vers 10. To this doubt of remaining together where one is a believer the other an Infidell I say not the Lord not as though Paul did resolve any thing against the mind of God but he gave this resolution as an Apostle under the New Testament which was different from the dispensations of the Lord under the Law Vers. 14. Sanctified by the Husband But she shall never be saved but by her own faith he sanctifieth her marriage but not her person Vide Calvinum
say it is basenesse to seeke reconciliation what had become of man if Christ had staid till he had sought unto him it is our glory to be like God 2. He is our Father his love is manifested to us in this He is not our Father now by Creation but by Adoption Vers. 47. What do you more than others Or what singular thing do you Christians must be singular CHAP. VI. Verse 1. TO be seene of men The meaning is to this end they did all their workes that they might be admired by men so that they might be seene and praised of them and rested in this vaine glory as in their last end Vers. 2. In the Synagogues The word Synagogue is from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and it is applied to all things whereof there may bee a collection But Synagogues are commonly taken for houses dedicated to the worship of God wherein it was lawfull to pray preach and dispute but not to sacrifice The Temple at Jerusalem was the Cathedrall Church the Synagogues as petty Parish-Churches belonging thereunto They have their reward Not Gods reward but theirs for they are praised of men for whose sake they exercised their virtues Jerom. Vers. 3. An hyperbolicall metaphore by which he gives understanding to the hands Piscator Do it without any ostentation Calvin Dextera quid faciat fas est nescire sinistram Vers. 5. As the Hypocrites Christ commanded his Disciples that they should not be as the Hypocrites it is one thing to bee Hypocrites another thing as the Hypocrites he would not have his to bee like the Hypocrites Vers. 7. He useth two words but in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a superfluous and putide repetition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine garrulity Popish prayer in an unknowne Tongue is idle babling in the rosary and canonicall houres the same things are repeated againe and againe Vers. 9. Yee First the Disciples and under them he meaneth all Christians Therefore Hath a double reference both to the sinfull manner dehorted from and to the holy manner exhorted to He reasoneth thus the manner of hypocriticall and heathenish praying is sinfull this manner here propounded is most holy therefore pray in this manner After this manner or thus or in this manner it is a note of likenesse pointing unto the patterne following that is say Our Father as Luke 11.21 Or if you use other words let them bee according to this patterne As the Decalogue is distinguished by two Tables so is this prayer as it were distributed into two Tables of petitions the three first of which respect God the three latter our selves and our Neighbour In the petitions which directly respect God the first prayes for the glory of God the two other declare the reason of glorifying of him Which art in heaven These words signifie the majestie and power of God Heaven the place thereof being put for the things themselves and then the meaning is which art of infinite greatnesse and height and power and immortality Hallowed We wish that honour to be given to God which Hee is most worthy of that men never thinke or speake of him but with exceeding great reverence that God would not onely deliver that holy name of his from all contempt and dishonour but subdue all mankind to the worthy esteeming of it Vers. 10. We pray that God would exercise his power both in his word and Spirit that the whole world may voluntarily submit unto him Calvin Vers. 11. Why should the Latine Interpreter translate it here Supersubstantiall and Luke 11. Daily when one and the same Greeke word is used in both places and it hath the same signification in each Food and raiment all things needfull for the preservation of this bodily life are here meant as the Romane Catechisme tells us so the word bread is used Prov. 30.8 If it be translated supersubstantiall bread how can bread and other bodily necessaries bee thereby meant for these things are substantiall and serve to nourish and maintaine the substance of mans body but not supersubstantiall Austin denieth the Eucharist to be here meant To translate it supersubstantiall is not so right as to translate it daily as Jansenius Concord c. 4. their owne learned Bishop confesseth who addeth that by the Greeke word used in both the Evangelists is most rightly understood bread necessary for the sustenance of the body Hee proveth also that by daily or substantiall bread here is not meant the bread of Christs Body in the Eucharist because when our Saviour taught his Disciples this prayer the Eucharisticall bread was not instituted neither did the Disciples so much as thinke of it and if that should be here meant how can the Lay-papists then say this prayer in sincerity and yet be present when the Eucharist is celebrated at their private masses and never desire to partake of it Vers. 12. And forgive us our debts There is no word which the Evangelists and Apostles more frequently use to signifie the remission of sins than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used it is used of them seven and twenty times as Wotton de reconciliat observes It seemes to be taken from releasing of debts and loosening of bonds in which the conscience of a sinner was tyed being bound to answer at Gods tribunall See Par. on Rom. 12. p. 29. As we forgive our debtors Which is a promise of ours to the Lord or a Law binding all that look for mercy from the Lord to shew mercy or a note of assurance Sicu◠as is taken three manner of wayes in Scripture First for a note of paritie as Matth. 10.15 and 19.19 Secondly as a note of identitie as Matth. 20.14 and Luke 15.19 John 1.14 and Thirdly for a note of similitude as here and Matth. 18.33 and Iohn 17.22 Vers. 13. The meaning is not that we may not fall into temptation but we be not overcome in it But deliver us from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirmed rather of a person than a thing Beza The Devill is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à labore because he troubleth others with his wickednesse This name is often given to the Devill as 5. ch 37. 3 John 17.15 2 Thes. 3.3 1 Iohn 2.13.14 and 3.12 and 5.81 For thine is the Kingdome the power and the glory for ever Erasmus saith that they which added this conclusion unto the Lords prayer did divinae precationi suas nugas assuere to so heavenly a prayer did sow patches of their owne Mr. Cartwright saith it appeareth manifestly that this sentence was borrowed from the Prophet David 1. Chr. 29.11 with some abridgement of the Prophets words Secondly without this we should not have had a perfect forme of prayer it consisteth of thankes-giving as well as petitions it is also a reason of that which goeth before This clause was added by our Saviour and registred by Matthew 1. the Greek
Copies have it 2. The Syriack Paraphrast translates it 3. Chrysost. Theoph. expound it Amen This is the seale of the Lords Prayer Jerom. This word was not added saith Grotius by Christ but according to the manner of the ancient Church by that word approving of the publicke prayers It signifieth truely or even so or so be it It is an Hebrew word but the Grecians and Latines have made it theirs the Syriacke and Arabicke versions of the New-Testament keepe it and so doe the Occidentall Tongues Vers. 16. Of a sad countenance The Greeke word signifieth properly the looke of a wild beast a Lyon or a Beare robbed of their whelps grim and gastly one would be afraid to looke on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 countenance Disfigurs The Greeke word is properly to take a thing away so that we cannot see it Hence some reade it exterminare others demoliri others deformare some others corrumpere the meaning is the same they indeavour to take away the naturall frame and shape of their countenance Their reward viz. Here in this life they shall have none hereafter 17 But thou when thou fastest annoint thy head and wash thy face That is bee as you were on other dayes for the Jewes did usually anoynt themselves on dayes of mirth Our Saviour prohibits all vaine affected kind of sorrow Our Saviour useth many arguments in this Chapter against the immoderate sinfull cares of this world 1. More common 2. More speciall to believers Those of a more common nature 1. From the consideration of the things themselves The things themselves are perishing they perish two wayes either by open violence or secret corruption Vers. 19. Lay not up for your selves treasures That is striving to be rich and to get a great estate together de Dieu refers moths to garments theeves to money and that which we translate rust to foode under which fruits and cattle are comprehended in which three things the whole treasure of man consists Vers. 20. Some say this treasure in heaven is almes as 1 Tim. 6.17 18. Others say make God thine rather Christ make him thy treasure make him sure by being united to him Ephes. 2.6 Vers. 22. The light of the body is the eye i. e. the understanding in man the little world is as that great light the Sunne in the great world If therefore thine eye be single That is thine understanding bee well illuminated and doe cleerely discerne the truth The whole body shall be full of light The whole man throughout will be well ordered A single eye is that which lookes but upon one object upon God and God onely and God principally and on all other things in him and with reference to him The double eye is that which though it lookes to God and doth many things in obedience to him yet it lookes to somewhat else and takes other things as greater incouragements Vers. 23. But if thine eye be evill If the understanding be blind the whole body shall be full of darkness the whole man must needs be out of order Dr. Gouge Vers. 24. Here is another argument particular to Gods people against the cares of this world you professe your selves the servants of God No man can serve two masters Two that is contrary for many agreeing amongst themselves are counted for one That this is the meaning the words following shew You cannot serve God and Mammon that is God and Riches Mammon is a Syriack word See my Critica Vers. 25. Take no thought for your life So it is in the English Books but the word signifies do not take such thought as should cut your heart asunder it is derived from a Phrase which signifies to divide the mind so ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why do you divide your hearts And ver 31 and 34. the same Greeke word is used again Here is a third argument more common and generall against carking cares He reasoneth from the greater to the less the Lord which gave life it self will not suffer us to want those things which appertain to the sustenance of the same All that you take care for is meat and rayment God gave you life without any care of yours and a body without your contributing any thing to it Vers. 26. Behold the fowls of the aire Luke for the fowls names Ravens alluding peradventure to that Psal. 147.9 and some think David did especially speak of the Ravens because when the old ones have forsaken them it is necessary that they should be fed of God This is a fourth common argument against worldly cares if God make provision for these Creatures much more will he for us Vers. 27. The words being propounded by way of question import a more vehement negation as if Christ had said undoubtedly not any of you by taking care can add one cubit to his stature Here is then another argument taken from the vanity and unprofitableness of this care A Cubit is a measure taken from a part of mans body being the length of the arme from the elbow to the length of the longest finger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifieth both the stature of mans body and the age of ones life but in this place it seems rather to denote the former only as Luke 12.25 and 19.3 Vers. 29. Even Solomon in all his glory was not arayed like one of these His beauty was artificiall their 's naturall Vers. 32. Here is an argument peculiar to Gods people against wordly cares you that profess the name of Christ or would be loath to be found in the condition of the Gentiles should not do as they After all these things That is meat drink and cloaths do the Gentiles that is such as are yet strangers from God Ephes. 4.17 seek that is only or chiefly the Greek word signifies to seek vehemently and importunately For your heavenly father knoweth that ye have need of all these things A man may know our wants and yet say as James 2.16 another may desire to supply our wants and not know them the Prodigall Son being in a farre Countrey might have been starved for want of food and his Father not have known of it but 1. God knows our wants 2. Will supply our wants for he is a Father 3. Can supply our wants for he is a heavenly Father Vers. 33. Seek the Kingdom of God Endeavour by an entrance into grace to gather assurance of an interest into glory First In time in affection before and above all other things Righteousness The righteousness by which man being a vile and base sinner in himself is accepted righteous before God and justified in his sight called Gods righteousness because as it is acceptable to God so it is wholly wrought in man by God through Christ. Added unto you Over-added cast in as an overplus as a handfull to the
service Deny or forsake himself That is all that he hath as Luke expoundeth it 14.33 all outward prerogatives touching the flesh To deny is either when we contradict what is affirmed and affirme the contrary or else when we refuse to grant ones request and neglect or oppose it The first is Logical in our words the other morall in our actions And take up his cross Not as if he should make himself a Cross but that which is appointed for him The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall as Chrysostome notes and signifies not simply negare but pernegare or prorsus negare totally utterly to deny not at all to spare or regard it importeth a universall deniall rendred by Beza abdicet seipsum which is as much as to reject and cast off as a man doth a graceless son 1. simply and absolutely mans sinfull self and so it is all one with Tit. 2.12 Deny ungodliness and wordly lusts 2. A mans naturall self conditionally 3. A mans morall vertuous renewed self comparatively in relation unto righteousness A man must willingly and obediently forsake all sin subdue all generall concupisence with his owne proper and personall corruptions Psal. 18.23 absolutely without any limitation or exception cast away and forsake alwaies in praeparatione animae and actually whensoever Christ calls them unto it whatsoever is neere and deare unto him if it become a snare to conscience and disesteeme the best of his graces in respect of the righteousness of Christ. 2. Gospell suffering a cross and his cross and to be taken up voluntarily Take up his cross Luke addeth daily Luk. 9.23 which hath great force in it for Christ declareth that there is no end of our warfare untill we shall depart out of this life 3. Gospell service and let him follow me There are two arguments used to set these three on in Ver. 25 26 27. Vers. 25. For whosoever will save his life shall lose it We may understand it first in reference to this present life he runs himself into a greater worldly danger while he thinks to avoid it Secondly It is alwaies true in respect of eternall life they lose a better life than they save and whosoever will lose his life for my sake shall find it That is lose temporall life as men count it shall find eternall Ver. 26. For what is a man profited if he shall gaine the whole world The earth and all the things there that men can value and desire may be possessed without possessing God And lose his own soule Not in regard of being or property but felicity These words set forth the transcendent excellency of the soul of man There are two arguments used to prove this 1. A comparatis the comparison consists of three paire of particulars 1. Of Acts gaine and loss 2. Of Objects the world and soule 3. Of Adjuncts the whole world and his soule 2. Ab impossibili from the impossibility of recovering this soule and redeeming it if it should be lost What shall a man give That is there is nothing he can give The interrogation carries with it 1. a challenge a triumphant deniall 2. An appeale to set it home on our consideration Put the soule and the world together and the soule will be found far more excellent 1. The world was made for the soule the end is more noble than the means Gen. 1.26 Psal. 8. beg 2. God prefers a soule before the world Pro. 23.26 Esa. 66.1 2 3. The soule is the Lords the world Satans God is called the God of the Spirits of all flesh Satan the Prince of this world 4. The Soule is of a Spirituall nature the world of an earthy nature Omnia si perdas animam servare memento Vers. 28. In his kingdome That is the powerfull effects of the Gospell as Mat. 10.7 and 12.28 2 Pet. 1.16 The manifestation of the heavenly glory which Christ began at his resurrection and shewed it more fully by sending the Holy Ghost Calvin for that which some do imagine of John is a fancy CHAP. XVII Verse 1. ANd after six daies Luke 9.28 saith about eight daies there is no contradiction For either Matthew or Luke count that time from divers termes or from the same And then Luke reckons up eight daies the first and last being reckoned with them Matthew only sixe the middle ones being cast between This answer Calvin in his Harmony and Scultetus give Jesus taketh Peter Iames and Iohn Because it was not yet time of Christs full glory he therefore shewed not his glory to all his Apostles but chose out of them some Antesignani who might be sufficient and fit witnesse enough to others of Christs glory seen viz. Those very persons who after in the mount of Olivet were to be spectatours of his low abasement here first in the Mountaine of Tabor were beholders of his great Majesty and glory There are divers causes why he tooke only these Peter that he might reclame him so much the more strongly from his errour into which he fell by hearing of the passion of Christ. Iames because he first of all was to shed his bloud for Christ Acts 12.2 And lastly Iohn because he was to defend his divine majesty against the blasphemies of Ebion and Cerinthus Christ took upon him the heavenly glory for so short a time to declare that he went willingly to his death for it was as easie to exempt his body from death as to adorne it with heavenly glory Vers. 2. And he was transfigured before them Greeke metamorphosed or transformed And his rayment was white as the light Marke saith white as the snow Mar. 9.3 these do not oppose each other for as darkness hath its blackness so light its whitenesse therefore it is all one whether the comparison be borrowed from snow or light which the words of Marke shew shining proper to light and white proper to snow applyed to one and the same garment Marke there addeth So as no Fuller on the earth can white them Vers. 3. Moses and Elias were verily present These two appeared to shew that the Law and Prophets had no other purpose nor end but Christ and to shew the consent of the Law and Prophets with him It is probable Moses was raised from the dead Deut. 34.6 about what they talked see Luke 9.31 In life eternall the Saints shall mutually know one another for these three Disciples here having but a taste of it knew Moses and Elias Vers. 4. Then answered Peter and said unto Jesus Lord it is good for us to be here Peter being astonished spake as a man altogether amazed Marke 9.6 Vers. 5. A bright cloud overshadowed them A cloud was put before their eyes that they might know that they were not yet fit to behold the brightnesse of the heavenly glory A voyce sounded out of the cloud but neither was body nor face seene Deut. 4.12 The cloud
onely sweares by himselfe because he hath not a greater to swear by CHAPT II. Vers. 15. A Sweet savour It is one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneolentia The Apostle so calls himselfe and his fellow workmen causaliter as those which send out a sweet savour from themselves To them that are saved Indeed in them chiefely yet not onely in them but in them also that perish Vers. 16. Savour of death unto death viz. To seale up their condemnation while we preach Christ a Judge 2 Thess. 2.8 The savour of life unto life To assure their soules of eternall life whiles we preach Christ a most mercifull Saviour to all that shall beleeve 2 Thess. 1.10 And who is sufficient for these things That is what Minister of the Gospell is fit to performe these things which we speake of viz. to be the sweet odour of Christ every where Vers. 7. Corrupt the word of God That is such as by fraud and base arts play the hucksters to inhance the price and amplifie our own gaine See à Lapide and Vorstius CHAP. III. Vers. 2. YEe are our Epistle written in our hearts That is wherein we doe inwardly and heartily rejoyce Vers. 3. To be the Epistle of Christ Here is an Epanorthosis or correction of himselfe as 1 Cor. 15.10 For when he had said before that the Corinthians was his Epistle that he might mitigate the envy of the speech he saith that they are the Epistle of Christ because their faith was his worke but written with his Ministery Not in tables of Stone but in fleshly tables of the heart He alludes either to Ier. 31.31 Or to the law written in Tables of Stone which Tables shadowed out the great hardnesse of mans heart to which the fleshly Tables of the heart are opposed which by the force of the Spirit are made more tender that the grace of the Gospell may easily be ingraven in them Vers. 5. Are not sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no aptnesse to a good thought the least part of a good work But our sufficiency Our fitnesse Vers. 6. Able Ministers of the New Testament not of the Letter but of the Spirit That is He hath made us Ministers rather of the Spirit then of the Letter or more of the Spirit then of the Letter because of the promise of the plentifull effusion of the Spirit after the ascension of Christ so J will have mercy and not sacrifice That is rather mercy then sacrifice and Ioel 2.13 that is rather rent your hearts then your garments Vers. 17. Where the Spirit of the Lord is there is liberty Liberty is opposed to three things 1. Necessity where the Spirit of God dwells in a man he frees him from all necessity of sinning 2. Coaction and constraint such a one doth nothing by force and from a principle without but from an inward instinct and impulse my soule followeth hard after thee life is a selfe-moving power 3. To restraint when Gods sets a man at liberty he in largeth his heart Psal. 119.32 Vers. 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory That is seeing by the appearing of grace the vaile is removed that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his Image that Image in which wee were created must be daily renewed and by degrees further restored in us that is the Apostles meaning from glory to glory As Adam was created in the Image of God so must every beleever be renewed unto that blessed condition By the Spirit of the Lord These words may also be rendred by the Lord of the Spirit or by the Lord the Spirit but our version is most plaine CHAP. IV. Vers. 2. COmmending our selves to every mans conscience in the fight of God That is he did so preach and live that every mans conscience could not choose but say certainly Paul preacheth the truth and liveth right and we must live as he speaketh and doth Vers. 3. Hid to them that perish That is said to be hid which although it be conspicuous of it selfe yet is not seene as the Sun by those that are blind See Luke 19.42 The God of this world Not in spect of dominion over things created but 1. In respect of corruption for he is the God of the evill in the world 2. In respect of seduction 3. In respect of opinion or estimation because the people of the world make the Devill their God The Marcionites and Manichees in times past abused this place to prove that there were two principles or Gods one which they called good the other evill Vers. 8. We are perplexed but not in despaire Staggering but not wholly sticking In the Greeke there is a sweet allusion of the simple and compound verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 13. Having the same spirit of faith That is he and the rest of Gods Church and children had the same faith proceeding from the same spirit Vers. 16. Day by day Non est hoc loco dissimulandus insignis lapsus Cajetani viri alioquin egregiè docti qui ex annotationibus Erasmi male intellectis pro illa parte de die in diem credit ApostoluÌ„ scripsisse adverbiuÌ„ novè 〈◊〉 em exponit ac subtiliter in ea philosophatur quum Erasmus non aliud dicat quam novè scriptum à Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die die pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dies Quam facilè aberrat in Scripturis interpretandis qui linguae originalis ignarus tantum ex aâ—â—js authoribus venatur quid Graeca quid Hebraea habeant Estius in loc Vers. 17. For our light affliction which lasteth but for a moment worketh for us a far more exceeding and eternall weight of glory All that can be by man inflicted on man is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compressio a pressure and that of the body onely for which by way of recompence shall be conferred glory which here compriseth under it whatsoever may make to the happinesse of man and that both in body and soule 2. The kind of affliction is but some light thing easie to be born by him which is endued by a Divine Spirit but the recompence is a weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad Hebraeum Chaldaeum nomen gloriae Chabod Jakar Cameron such a weight as infinitely over-poyseth all afflictions 3. The continuance of afflictions is but for a while even for a moment but the weight of glory is eternall to shew that in this comparison all degrees of comparison are exceeded he addeth hyperbole upon hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emphaticall Graecisme because other Tongues cannot word by word expresse to the full they are forced to use words and phrases which exceed all comparison as Mirè
supra modum Erasmus supra modum in sublimitate vulg Lat. Excellenter excellens Beza Exceedingly exceeding or as our last Translation turnes it a far more exceeding CHAP. V. Vers. 1. WE know 1. By the revelation of the Word Iohn 14.2 2 By the perswasion of faith That if The Apostle speaks not this doubtingly as if it were uncertain whether our bodies were to be dissolved or not but by way of concession having in it a strong affirmation as if he did say albeit it be so that the earthly house of our Tabernacle must be dissolved yet are we sure of a better Our body is called a house 1. in respect of the comely and orderly workmanship thereof 2. in respect of the soule which dwels in it Earthly 1. in regard of the matter it was made of earth 2. means by which our bodies are continued and upholden A Tabernacle to shew its mortality that was made for transporting so this to which building which is firm and stable is opposed Vers. 2. Desiring to be cloathed upon with our house which is from Heaven The Apostle desired that glory should come upon him without a dissolution as it doth on the elect that are alive when Christ commeth to judgement Earnestly desiring if it might be that in this state of our bodies we might without the pain of dissolution be clothed upon with the life of glory and immortality Dr Halls Paraphrase Vers. 10. Appeare Though some Interpreters render it apparere astare and make it all one with Rom 14.10 yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to appeare as to be made manifest in that day and so in the next verse the same word is twice rendered by our Translators Vers. 11. Knowing therefore the terrour of the Lord we perswade men as if he had said I know in the last day I must come to the barre of Gods judgement and there be tried of all things I doe and therefore do I endeavour to keep a good conscience in all the works of my calling Perkins Vers. 13. For whether we be besides our selves it is to God That is when I commend my selfe and boast of mine own ministery against others and in so doing seem mad to you yet then I respect not my selfe in so doing but onely God and his glory or whether we be sober it is for your cause That is use such courses as to you seem wiser we doe it faithfully for your good Dike Vers. 14. Constraineth us Either an expression from those who had a spirituall prophesie upon them which was very powerfull whereby they could not but speak or from women in Travell Heb. 12.15 which through pain cannot but cry out The word signifies in a Pound or Pinfold so that it cannot get out by any evasion in doth faith controll the heart that it cannot winde out Signifying thereby that whereas Christ had so loved him as to shed his blood for him that very love did constrain him to refer all he could do to the honour and praise of Christ. Perkins Vers. 16. Henceforth knoww no man after the flesh That is do not regard carnall priviledges as before not Christ himselfe in such a way but looke on him as in Heaven See V. 17. Though we have known Christ after the flesh Despising him for want of outward glory Vers 17. In Christ One may be so two waies 1. Externally Sacramentally and in regard of profession onely as Iohn 15. 2. Or really we are in him as our head receiving influence direction and power from him Si quis in regno Christi vel in Ecclesia locum aliquem obtinere cupit Calvin He is a now creature Some read it imperatively let him be a new creature but our interpretation is more probable This new creation for so it may be rendered is not by the bodily presence of Christ but by the apprehension of faith Vers. 19. Reconciling the world unto himselfe Object Therefore he called all men effectually Ans. Rom. 11.15 the Apostle expounds himselfe Not imputing It is a metaphor drawn from the custome of Merchants which keep in a book all that is owing to them and it is therefore translated number reckon and Rom. 5. five times imputed Trespasses The Greek word comes from a word that signifies to fall besides it is translated fall Rom. 5.12 offences Rom. 4. foure times Vers. 20. Be ye reconciled to God They were reconciled to God before See Ch. 6.16 but he intends thereby to provoke them to get a more full assurance of their reconciliation by the daily renewing of their repentance Vers. 21. Sinne for us as he was made a Sacrifice for sinne for the sin offerings in the Old Testament were called sinne Again he was made sinne for us by imputation because our sinnes were charged upon him but he had not sinne in his nature 1 Pet. 3.21 See vers 24. Bifield See Grotius Who knew no sinne That is experimentally he felt no sinne in his own heart he acted no sinne in his life But otherwise he knew fully what sinne was he knew what the nature and effects of it were The righteousnesse of God 1. Righteous by such a righteousnesse as God requireth 2. He saith in the abstract we are righteousnesse it selfe that is perfectly and fully righteous 3. We are made so in him not in our selves inherently Not the essentiall righteousnesse of Christ that is infinite that were to make a creature a God but the righteousnesse according to the law to which the God-head of Christ though it was wrought in the humane nature gave an efficacy or excellency CHAP. VI. Vers. 1. REceive not the grace of God in vain Not that the saving graces of faith and love and the like may be received and lost again which is the Popish collection from this place but the doctrine of grace and faith is here meant Grace is taken for the free favour and good will of God 2 For the grace of the Spirit faith love 3 For the manifestation of Gods grace so the Gospell is called the grace of God the grace of God which brings salvation Titus both because it comes from Gods meere good will and because in that doctrine there is a manifestation of the grace of God so the grace of God is often received in vain This Word of the Gospell is received 1. By hearing 2 By understanding 3. By faith 4. By affecting There may be a receiving it in vain in all these respects we may heare in vain understand in vaine believe in vain shew some affection in vain A thing is received in vain three waies 1. When it is so done that no effect at all follows 2. When the effect chiefly intended and designed follows not or not proportionably to the means and opportunities we have enjoyed The Word of God cannot be received in vain in the first sense so as that no effect shall follow
is rare in Princes Courts yet even in Neroes Court there were some Saints That which some imagine that Seneca is here designed among the rest hath no colour saith Calvin for he never by any signe saith he shewed himselfe a Christian neither was he of Caesars household but a Senatour See Estius ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the COLOSSIANS CHAP. I. THis Epistle was written by St. Paul when he was prisoner at Rome The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse that after they of the Church had been converted by Epaphras to the faith of Christ and instructed in the truth of Religion according to the doctrine of the Apostles they were in danger to be seduced by false Teachers raised up by Satan who sought to impose and thrust upon them the observation of circumcision and certaine rites of the ceremoniall Law abolished by Christ and to entangle them with many philosophicall speculations and to bring in the worship of Angels and many other sorts of will worship devised by themselves The Apostle hearing of this eminent danger like to fall upon them was induced to write this Epistle unto them as a remedy against these evils The summe and substance of this Epistle is that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras and to avoyd the corruption of flattering novelties and deceivers The materiall parts of it besides the Proem and conclusion are two The first is concerning Christian doctrine in the two first Chapters the second concerning Christian life and conversation in the two Chapters following Vers. 9. That you might be fulfilled with the knowledge of his will in all wisdome and spirituall understanding The words are better translated by Tremelius and Calvin wisdome and prudence To see truths and the reason of them this is wisdome to be cunning in practise that is prudence Ephes. 1.8 in wisdome and prudence The opposite to wisdome is folly the opposite to prudence is blockishnesse in a mans whole course Vers. 10. That ye might walk worthy of the Lord Walking is an ordinary metaphor in the Scripture for the conversation of Christians commonly used for the outward conversation here for outward and inward too because worthy and well pleasing is added Worthy is taken in a legall and strict sense so the Angels can do nothing which deserves Gods acceptance and regard 2. In an Evangelicall and comparative sense 2 Thess. 1.11 Of the Lord The word God alone ordinarily signifies the Father the word Lord alone usually Christ behave your selves answerably to his wisdome authority holinesse example Unto all pleasing Not in one thing onely but that whatever we doe may be acceptable to him there are divers notes of Universality vers 9. and twice here and vers 11. Unto all patience notes 1. totum subjecti the man all patient that is patient in tongue and in heart 2. Totum ipsius quantitatis a totality of the very grace of patience pure patience without mixture of passion 3. A totality in reference to condition a heart so principled so compos sui master of himselfe that no evill can make evill not the greatest evill the least impression of evill 4. A totality in reference to time totum temporis such a patience as dies not till the man die Vers. 12. Made us meet It is not said that he hath made us worthy as the Rhemists translate it but onely fit or meet as both the Greek signifies and the interlineall and Syriack have translated it therefore merit cannot be drawn hence Vers. 13. Who hath delivered us The word signifies by fine force to deliver or pluck away even as David pulled the Lambe out of the Beares mouth It signifies such a deliverance as in respect of them that are delivered is never deserved by them nor desired of them but is as it were a drawing and haling as the pulling of a beast or rather a dead wight out of a pit And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power by the power of his Spirit Elton And hath translated us A word taken from those that plant Colonies and cause the people to goe out of their native soyle to inhabite a new Countrey Vers. 14. In whom we have redemption a full and perfect redemption It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through his blood So also it is Ephes. 1.7 These words are wanting in six ancient Copies and are not read by Chrysostome or his Epitimator Theophylact nor by the Vulgar and Syriack Vers. 15. Who is the Image of the invisible God Christ is called so because of his equality every way and likenesse to his Father by him God otherwise invisible is manifested to us The first-born of every creature The first-borne is used two waies 1. Properly for him that was born before all others like to himselfe so Christ is not the first-born so he should be a creature 2. Improperly for him who is Lord and heire of all his Fathers goods so here the first-born of every creature is the Lord of all creatures Vers. 16. Whether they be Thrones or Dominions or Principalities or powers The first two Thrones Dominions respect things in invisible or things in Heaven the latter two Principalities Powers things on earth for he seemeth to illustrate each part of the distribution by the particulars inferred as Ephes. 1.21 see Bayne Others interpret all these of the good Angels Augustine saith what difference there is between these four words let them tell us that are able so they prove what they tell us for my part saith he I confesse I know it not And for him That is to seve for his glory and praise M. Perkins Vers. 18. He is the head of the body The head for influence dominion direction The first borne from the dead He hath this dignity and priviledge to rise to eternall life and glory the first of all men Lazarus and others rose before him but to live a mortall life and to dye againe By vertue of his resurrection he is the cause of the resurrection of all his Members as the first borne among the Jewes did communicate his good things to his brethren See Rom. 8.29 For these two reasons he is called the first borne among the dead See 1 Cor. 15.20 Elton Vers. 20. And by him That is by Christ not as an Instrument as the Papists say but as a ministeriall and meritorious cause of reconciliation 2 Cor. 5.19 To reconcile all things unto himselfe To reconcile is to set at one and to make of enemies friends Both the things in earth That is the Elect living in this world And the things in heaven That is the holy and Elect Angels 1 Tim. 5.21 The Angels have need of a mediatour for
needs sinke and faint under them Rebuke is chiefely referred unto words and chasten is chiefely referred unto the Rod and sharpnesse of discipline Vers. 7. God dealeth with you as sonnes That is he comes to you in the crosse not as a Judge and revenger but as a kind and loving Father Perkins Vers. 11. Afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby That is afflictions and chastisements which seize upon Gods Children doe leave after them amendment of life as the needle passeth through the cloth and leaveth the thred behind it The Greeke word translated exercised is properly spoken of them qui nudi exercentur in palaestra and it is translated to all kinds of more vehement exercise Chrysostome and Theophylact urge this Metaphore and say correction is called an exercise because it makes the faithfull as certaine champions more strong and invincible in patience Vers. 13. Least that which is lame be turned out of the way The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be taken in two senses either for the luxation or sprayning of some Member or joynt necessary for walking which being dislocated takes away all use of walking or else for straying from the way which to most Interpreters seemes most probable Vers. 15. Looking diligently least any man faile of the grace of God He means not only to make us carefull for our own particular but watchfull over others as the reason annexed imports least thereby many be defiled Trouble your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke word doth properly signifie to trouble and hinder a mans rest it is used onely here Or prophane person as Esau This example may serve to expound what he meanes by prophane The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicitie wicked Esau not considering this despised it So God hath appointed his Ordinances to be meanes of grace and life to men when they doe not know and beleeve this and receive it by them they are prophane Vers. 17. He was rejected viz. By his Father Gen. 27.35.37.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to obtaine that which we will For he found no place of repentance though he sought it carefully with Teares viz. In his Father not in himselfe that is for all his crying he could not move his Father to change his minde and repent himselfe of his blessing Iacob so Beza Estius Mr. Perkins and others expound it See Gen. 27.34.38 Pareus and à Lapide would have the relative it referred not to repentance but to blessing Vers. 21. I exceedingly feare and quake Those words are not to be found in all the Bookes of the Old Testament Perkins See Exodus 19.19 Verses 22 23 24. But ye are come unto Mount Sion and unto the City of the living God The Apostle in a heap of words amplifies the high dignity of every one effectually called Not that we have now full fruition of the glorious Deity but first the use of Scripture is to speake of things that shall be in the present time or time past to signifie certainty of accomplishment in time prefixed 2. We have present title thereto Gal. 4.1.2 3. We are united with God in Christ and Made one body with the whole Church Triumphant and Militant Doctor Sclater Vers. 23. The spirits of just men made perfect They are said to be perfect in respect of grace though not of glory till the body be there also Quia carnis infirmitatibuâ— non sunt amplius obnoxii deposita ipsa carne Calvinus Vers 24. And to the bloud of sprinkling It is so called in allusion to the Passeover where the blood of the Paschall Lambe was sprinkled on the posts of the doore to save the house from the stroake of the revenging Angel Mr. Hildersam That is that blood which is sprinkled and applied to us pleades and cries for mercy unto God for us That speakes better things then that of Abel See Gen. 4.10 That cried for vengeance this for pardon of sinnes Vers. 25. See that ye refuse not him that speaketh See that ye shift not him off that speaketh some say it hath reference to the 19 verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est deprecari v. 19. repellere recusure repudâ—are ut hoc loco Pareus Vers. 26. Yet once more I shake not the earth onely but also Heaven The civill State and Ecclesiasticall to say some Pareus saith by Heaven and earth he understands both the frame it selfe of Heaven and earth and the inhabitants of both Angels and men Vers 27. The removing Mutatio Tremel Translatio Erasm. Ar. Mont. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a common fault among translators that they will accommodate the words of a Text to their own apprehension of the sense and matter thereof They understanding that the things here said to be shaken were the Jewish Ordinances translated their disposition a Removall and the truth is they were removed but the world signifieth no such thing As its naturall importance from its rise and composition is otherwise so neither in Scripture nor any prophane Authour doth it ever signifie properly a removall Translation or changing is the onely native genuine import of it Removall is of the matter Translation of the form onely Heb. 11.5 we render it translation and change Heb. 7.12 CHAP. XIII BIsh Andrews calls this Chapter the Chapter of Remembrances or the Remembrancers chapter Vers. 2. Be not forgetfull to entertain strangers See Rom. 1.13 1 Tim. 3.2 5.10 1 Pet. 4.9 The study of this vertue was then very necessary when there were no publique Innes and the godly were often banished lest they should either want entertainment or else goe to Infidels For thereby some have entertained Angels unawares As Abraham and Lot Genes 18.13 19 2. Vers. 3. Remember them which suffer adversity The Greek word is a generall word which may be extended to all kinds of afflictions or if it be restrained it commonly signifies those that are sick or suffer bodily paines As being your selves in the body q d. because you are fellow-members with them in the same mysticall body as Calvin interprets it Or as Luther seeing your selves are yet in the body you your selves are exposed to the like sufferings and therefore should Christianly remember them Quod cuiquam cuivis accidere potest Hodie mihi â—ras tibi Pareus likes this best See Beza Vers. 4. Marriage is honourable in all Not let marriage be honourable as the Papists say but marriage is honourable the latter part of the sentence being affirmative sheweth that the Apostle meant to speak affirmatively in the former also I follow Pareus who would have it so meant rather then Gerh. who thinks both readings come to one In all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in all men And this is the true and proper
strangenesse between our Soules and God Vers. 8. Pitifull The Greek word signifies rightly bowelled or such as have true or right bowells Quasi diceret honorum viscerum It is a word proper to the Scripture and taken from the custome of the Hebrews which use bowels for affections One whose bowels are moved with the misery of others There is the same Etymologie almost of the Latine word misericordia Vers. 18. That he might bring us to God In reconciliation and communion Put to death in the flesh but quickened by the Spirit When he dyed according to the humane nature yet by the vertue of the divine nature and by force of the Spirit he was raised from death Verses 19 20 These verses and the former should be thus translated saith Broughton Christ suffered being made dead in the flesh made alive by the Spirit in which Spirit he had gone and preached to them that now are spirits in prison because they disobeyed when the time was when the patience of God once waited in the daies of Noe. The Papists urge this place for the limbus patrum preacht there to the Patriarcks 2. For Christs descent into hell but 1. Peter speaks of Noahs time they hold it of all the Patriarcks 2. He speaks not of the Fathers that were obedient but of those that were disobedient 3. Here he did not deliver them The meaning is He That is Christ. Went That is in the Ministery of Noah preacht in Noahs time to those that are now in hell Spirits That is the soules departed not men but Spirits to keep an Analogy to the 18. 2. This place speaketh not of triumphing but of preaching now there is no preaching in hell to convert Vers. 21. But the answer of a good conscience That is the answer of a beleeving heart acknowledging these sacraments to be seales and pledges of the righteousness of faith and that inward baptisme which indeed saveth Dr Tailor on Titus The Apostle alludes to the custome that was in the Primitive Church those who were catechized were demanded of the Catechist thus credisne beleevest thou abrenunciasne dost thou not renounce the devill And they answered abrenuncio I do renounce him CHAP. IV. Ver. 3. BAnquettings Compotationibus drinkings because as Lyra noteth there be other waies and meanes to drunkenness besides by wine Vers. 4. Wherein they think it strange that you run not with them to the same excesse of riot They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians who are troubled with admiration at a new unusuall or strange thing Vers. 6. For for this cause was the Gospell preached also to them that are dead That is unto those who are now dead or were then dead when Peter wrote this who then lived when the Gospell was preached unto them as he saith in the fifth verse according to that we have in our Creed the quick and the dead that is those which before were dead but then shall not be dead but living when they shall be judged Vers. 7. But the end of all things is at hand Not the end of the world but of the Jewish Church and State So Luke 21.9 1 John 2.18 Be ye therefore sober and watch unto prayer He doth not forbid zeale and fervency but to have due respect to God and his will to submit our will to the will of God that is to be sober in prayer Vers. 11. If any man speake let him speake as the oracles of God Oracles That is the sacred writings the Scriptures as Rom. 3.2 So called because God did inspire the Prophets to utter and write them As if he had said with that feare and reverence with that preparation with that judgment and discretion with that zeale and affection as it becommeth the oracles of God to be spoken with Mr Hildersam Vers. 13. But rejoyce in as much as ye are partakers of Christs sufferings They are called the sufferings of Christ 1. In respect of the originall because they are for his names sake Matth. 5.11 2. Because of his sharing in them though not affectu patientis yet compatientis though not with a sense of paine as in his naturall body yet with a sence of pitty 3. In regard of the order and issue Luke 24.26 Vers. 14. For the spirit of glory and of God resteth upon you In regard of their present glorious condition by reason of the value and excellency of grace to be preferred before worldly prosperity and the Spirit of God In that they are assured by divine revelation and the comfortable influence of Gods Spirit that God will adde a gracious event to their sufferings Vers. 15. But let none of you suffer as a Murderer or as a Theefe or as an evill doer Turne not thieves nor so carry your selves as thieves A busie-body in other mens matters It is but one word in the originall and costs us a whole sentence as Bishops in anothers diocesse as priers into other mens matters Vers. 18. And if the righteous scarcely be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things which with much labour are brought about Act. 14.18 and 27.7 Vers. 19. Wherefore let them suffer according to the will of God These words note not onely righteousnesse that it must be a good cause we suffer for but the spring whence suffering comes ex voluntate Dei each circumstance A faithfull Creatour That is God did not onely make heaven and earth and so leave them as Masons and Carpenters leave houses when they are built but by his providence doth most wisely governe the same CHAP. V. Vers. 5. BEE cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word comes of a primitive which signifieth a knot because humility ties the graces together that none of them be lost quasi dicat arctè vobis astringite Estius For God resisteth the proud Or as the originall speaketh more emphatically seteth himselfe in battell array against him Vers. 6. Humble your selves therefore under the mighty hand of God that hee may exalt you in due time This verse is an inference upon that which went before thus God is no way to be resisted but to be sued unto for grace this is done by humility humble your selves therefore the Greeke word is not so rightly rendred passively by the Vulgar be ye humble as by others and our latter translation actively humble your selves Vers. 7. Casting all your care upon him All the care of the end is to be cast upon God we are to be carefull in the use of the meanes Vers. 8. Bee sober be vigilant because your adversary the Devill as a roaring lyon walketh about seeking whom he may devoure Sobriety makes a man fit to watch be sober in body and watch with your minds His name Devill and that which he seeketh to devour sheweth his malice the beast whereunto he is resembled Lyon sheweth his power and
that intendeth a time yet to come and so the day of generall judgement is his 1 Thes. 5.2 but by consecration choice and institution And heard behind me a great voice as of a Trumpet That is full of Majesty and power which also God added unto it to further attention in Iohn Vers. 13. Cloathed with a garment down to the foot and girt about the paps with a golden girdle Christ is here described in his Priestly Robes Iohn wrote the Revelation long after his ascension His girding about the pappes and breasts signifieth that there is no defect or aberration in any motion or affection in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the Spirit Esay 11.5 Or it may shew his readinesse to help his people Vers. 16. And be bad in his right hand seven stars 1. In regard of his disposition of Ministers here and there at his pleasure 2. Of his protection of them in their labours Vers. 18. And have the keyes of hell and of death The phrase seemes to be borrowed from great Commanders and Conquerours who having won and entred any City presently have the keyes delivered to them in token of that authority which of right belongeth to them it shews that Christ vanquished hell and death and obtained full power over them Dr Taylor Vers. 20. The seven stars are the angells of the seven Churches By the seven Angells to whom the seven Epistles are in generall directed Alcazar saith the Bishops are meant Pererius with some other Ancients thinke rather the people St. Ambrose Haymo and Beda joyne both together and this saith Dr Prideaux is the best approved of our reformed Interpreters Foxe Fulke Bullenger for though the Inscriptions be to the Angels only that is the Pastors of those Churches yet the Contents concerne their flocks as neere as themselves ch 1. vers 11. CHAP. II. Vers. 1. UNto the angell Exprest in the singular number to note the union and combination in a body and society He that boldeth That is Christ. The seven stars By stars are here meant the Ministers of the Word In his right hand That is strongly keeps them to shew 1. His affection 2. His care and protection The Stars 1. are heavenly bodies which shine with a borrowed light so Ministers should shine as lights but with a borrowed light 2. Stars are in continuall motion for the good of the world so should the Ministers be for the good of the Church 3. They differ from one another in glory 1 Cor. 15. There are Stars of the first second and third magnitude so Ministers differ from Apostles and among themselves Vers. 4. Because thou hast left thy first love Christ speakes not of the grace of Charity wholly but of that degree and measure wherewith hee had been formerly adorned he commends him for two notable fruits of faith and love which he did still exercise v. 2.3 patience and constancie Vers. 5. And doe the first workes That is use your former diligence And will remove thy candlesticke out of his place The Candlesticke is the Church 1. Rev. vlt. That is owne them no more for a visible Church It is spoken of those that are of the carnall seed and externally graffed in onely Vers. 10. Behold the Devill shall cast some of you into prison That ye may bee tryed and ye shall have tribulation ten dayes Though the Devill be malicious yet he is bounded by God 1. For persons hee shall cast onely some of you into prison he would all 2. For quality cast them into prison not take away their lives 3. For the end Satan wils the undoing of Gods people but God their triall onely 4. The time that is set downe ten dayes and no longer God reckons not onely the yeares but dayes of our sufferings 5. The event or wages Ten dayes That is a long time ten in Scripture is numerus plenitudinis thou hast changed my wages this ten times saith Iacob to Laban and they have provoked mee ten times that is often or propheticall dayes that is ten yeares so in Daniel others take it indefinitely as Pareus numerus certus pro incerto Be thou faithfull unto death and I will give thee a crowne of life The reward of life given to Saints in heaven when they have striven as they ought to doe and gotten the victorie is called a Crowne 2 Tim. 2.5 or a Garland by allusion to a custome that was among the Grecians For such as got the masterie in their games of wrastling or running or the like were crowned with a garland in token of victorie See 1 Cor. 9.25 1 Pet. 5.4 It is called the Crowne of life 1. to shew that the Saints who laid downe their life for Christ did not lose it but change it for a better 2. Because their glory and joy shall alwayes live 1 Pet. 1.4 1 Cor. 9.25 3. Because life includes delights glory wisdome and all good they come from this life Vers. 15. So hast thou also them that hold the doctrine of the Nicolaitans They thought 1. That wives ought to be common 2. That it is lawfull to eate of the sacrifices of the Gentiles 3. That whoredome is lawfull Vers. 17. To him that overcometh will I give to eate of the hidden manna Manna had dew under it and dew over it as we may conjecture by comparing Exod. 16.12 with Numb 11.9 Whereunto the Holy Ghost seemeth to allude though it may likewise referre unto the pot of Manna which was kept in the Tabernacle Exod. 16.32.33 Heb. 9.4 As our life is said to bee hid with Christ now he is in heaven Col. 3.3 And will give him a white stone White stones were in great use among the Romanes and served 1. To declare the victour or conquerer in proving masteries 2. To acquit the accused in courts of justice Mos erat antiquis niveis atrisque lapillis His damnare reos illis absolvere culpa 3. To deliver suffrages in the election of Magistrates Upon all these senses this allegory toucheth For this white stone is given in token of victory vincenti dabo 2. It is an evidence of our Iustification 3. An assurance of our election to the kingdome of heaven And in the stone a new name written which no man knoweth saving he that receiveth it Beza Bullenger Pererius and other Expositors generally concurre upon filius Dei which opinion they illustrate by other texts viz. Rom. 8.15.16 and 1 Iohn 3.1 The benefit of adoption is not known but by experience Vers. 24. And which have not knowne the depths of Satan That is the darke opinions and false doctrines of seducers These called their opinions depths or profundities and the Holy Ghost addeth an epithete depths of Satan As if he had said you call your opinions depths and so they are but they are such depths as Satan hath